At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Pada waktu akhir pada tahun 1798, pekabaran nubuatan tentang sungai Ulai dalam Daniel pasal delapan dan sembilan telah dibukakan meterainya, dan William Miller dibangkitkan dalam roh dan kuasa Elia untuk memberitakan dekatnya penghakiman Allah.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“William Miller le ban para gualnipa tenniatna Americao salrangko skina. Ia a·song dal·begipa Advent salrangni mikkangchi ong·aha. Iano skanggipa sa·greni kattao donggipa katchinikani aro mikkangchigipa chu·sokani ong·aha. Miller aro uni dakchakanirangni seaniarangko chel·chel a·songrangonaba ra·angaha. A·gilsak gimikon missionaryrang sokangaha somoirango, Kristoni ta·raken re·banianiko katcha be·enrangko watataha. Chel·chel, dal·dal ong·e jringjrotni nama kattani skiani spread ong·aha, ‘Isolko kenbo, aro Uona rasongko on·bo; maina Uni bichalni konta sokbaaha.’ The Great Controversy, 368.”
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Pada waktu kesudahan pada tahun 1989, pekabaran nubuatan tentang sungai Hiddekel dalam Daniel pasal sepuluh sampai dua belas dibukakan meterainya, dan Future for America dibangkitkan dalam roh dan kuasa Elia untuk memberitakan dekatnya penghakiman Allah.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Orang Millerit mengumumkan pembukaan penghakiman, dan Future for America mengumumkan penutupan penghakiman. Kerangka nubuat orang Millerit ialah dua kuasa pembinasa, yakni paganisme, yang diikuti oleh kepausan. Kerangka nubuat Future for America ialah tiga kuasa pembinasa, yaitu paganisme, yang kemudian diikuti oleh kepausan dan selanjutnya oleh Protestanisme murtad.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Millerite dimangipa Philadelphiagipa ongӧa a∙bachengaha, aro Laodiceagipa ong∙e dingtangaha. Future for America Laodiceagipa ongӧa a∙bachengaha, aro Philadelphiagipa ong∙e dingtangenga. Milleriterangni Philadelphiaoni Laodiceaona dingtangani, Elijahni siani aro Moseni ku∙rachakani gimin uni kattarang baksa nangrimani ong∙aha. Future for Americani dingtangani, Parape∙a 11-o Elijah aro Moseni siani aro chakatpilani baksa nangrimani ong∙a.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Pada permulaan penghakiman pada tahun 1844, kaum Millerit telah menggenapi pekerjaan Elia di Gunung Karmel. Pada penutupan penghakiman, pada hukum hari Minggu, pergerakan Future for America akan telah menggenapi pekerjaan Elia di Gunung Karmel. Dalam sejarah Millerit, tiga penanda jalan bagi nubuatan enam puluh lima tahun yang dikenal pasti dalam Yesaya fasal tujuh, ayat lapan, telah diulangi apabila dua bangsa disatukan menjadi satu bangsa untuk menegakkan tanduk Protestan pada binatang bumi dalam Wahyu tiga belas. Dalam sejarah Future for America, tiga penanda jalan bagi enam puluh lima tahun yang sama diulangi apabila dua bangsa bergabung untuk membentuk tanduk Republikanisme yang berkata-kata seperti seekor naga.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Nomboro ya yambo ya maponi wana misato na lisolo ya esakweli ya Future for America ezalaki ntango ya nsuka na 1989. Nomboro ya mibale ezalaki 11 Sɛtɛmbɛ 2001 mpe ya misato ekozala mobeko ya Lomingo oyo ekoya kala mingi te. Na lisolo ya ba Millerites, molongo ya maponi oyo emonisami na Yisaya nsambo ebongwanaki longwa na molongo ya maponi na lisolo ya Yisaya. Na lisolo ya Future for America, molongo yango ekokani na etaleli ya liboso ya mbula ntuku motoba na mitano, atako na nsuka eteni moko te ya ntango etikali lisusu. Uta 22 Ɔkɔtɔbɛ 1844, bosaleli nyonso ya ntango ya esakweli ezali bokosi ya Satana.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Mayelelo ya buporofita ya kukakatila pa lutatiko lwa bimanyikilo bitatu bya njira nge mo biikidilwe mu Isaya seveni, nga bipusana ne lutatiko lwabyo olwapindulwidwa mu mbiri ya ba-Millerite, cishinka mu ciputulwa pa mulandu wa mitemo ya ukutalwa kwa ntanshi. Ulutatiko lwa myaka makumi mutanda na isano lwabalwa ntanshi mu Isaya seveni, kabili nangu pamo te kuti cibe nakabili icikamu ca nshita ya myaka makumi mutanda na isano, ilyo ukwanikilishiwa kwa kulekelesha kwa mbiri ya buporofita eyalondololwa na iyo myaka kwenzeka mu kutampa kwa ku mpela, bimanyikilo bitatu bya njira ficili filondololwa, kabili fileikala ne lutatiko lumo lwine nge mu mbiri ya kwa Isaya.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Dasar yang kedua bagi pengekalan susunan pertama tanda-tanda jalan ialah hubungan sejarah Millerite, ketika enam puluh lima tahun itu digenapi, serta kesinambungan yang dimiliki oleh gerakan Millerite dengan gerakan Future for America. Sejarah Millerite merupakan permulaan, dan Future for America merupakan pengakhiran.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Миллерчүүдийн хөдөлгөөн 1863 онд хууль ёсоор зохион байгуулагдсан Долоо дахь өдрийн Адвентист сүм эхлэхэд төгсөв. Тэр үед, Улай голын үзэгдэл лацнаасаа тайлагдсан 1798 онд төгсгөлийн цагт ирсэн Елиагийн элч дуугүй болгогдож, дахин лацлагдсан юм. 1989 онд, төгсгөлийн цагт, Хиддекел голын үзэгдэл лацнаасаа тайлагдахад Елиагийн элч эргэн ирэв.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
အမှတ်အသားများ၏ မူလအစဉ်အတိုင်း ဆက်လက်ထိန်းသိမ်းရခြင်းအတွက် တတိယအကြောင်းပြချက်မှာ၊ မြေသားတိရစ္ဆာန်နှင့် ၎င်း၏ဦးချိုနှစ်ချောင်းကို ဆိုင်ရာဖော်ပြသော ပရောဖက်ပြုချက်၏ လမ်းကြောင်း၌ တွေ့ရသည်။ Millerite သမိုင်း၌ ပရိုတက်စတင့်ဝါဒ၏ ဦးချိုကို ဖွဲ့စည်းရန် လူမျိုးနှစ်မျိုးကို ပေါင်းစည်းခဲ့သည်။ Future for America ၏ သမိုင်း၌ ဖောက်ပြန်သွားသော ပရိုတက်စတင့်ဝါဒနှင့် ဖောက်ပြန်သွားသော ရီပဘလီကန်ဝါဒ ဟူသော ဦးချိုနှစ်ချောင်းတို့သည် “image of” လည်းဖြစ်၍ “image to” လည်းဖြစ်သော ထိုတိရစ္ဆာန်၏ လူမျိုးတစ်မျိုးတည်းကို ဖွဲ့စည်းရန် ပေါင်းစည်းကြလိမ့်မည်။ အဆုံးကာလသမိုင်း၌ အတူတကွပေါင်းစည်းလာ၍ အသင်းတော်နှင့် နိုင်ငံတော်၏ ဦးချိုတစ်ချောင်းတည်းကို ဖွဲ့စည်းသော လူမျိုးနှစ်မျိုးသည် Sunday law ၌ ထိုပြည့်စုံခြင်းသို့ ရောက်ရှိကြသည်။
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Bila imej binatang itu berkembang sepenuhnya, kesudahannya dibuktikan oleh kemampuannya untuk meluluskan undang-undang hari Ahad. Perkembangan imej itu ialah suatu proses yang mengambil masa, tetapi tanda binatang itu ialah suatu titik masa. Masa perkembangan imej itu dilambangkan oleh empat puluh enam tahun pembinaan Bait Suci dari 1798 hingga 1844. Tanduk Republik mendirikan suatu bait suci keagamaan-politik dalam tempoh masa ketika imej binatang itu sedang berkembang.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Perkembangan imej binatang itu bermula secara nubuatan pada 11 September 2001. Krisis itu menandai kemunculan Akta Patriot, yang menandai perubahan dalam undang-undang Perlembagaan daripada premis undang-undang Inggeris kepada premis undang-undang Rom. Undang-undang Inggeris berasaskan prinsip bahawa seseorang itu tidak bersalah sehingga dibuktikan bersalah, dan undang-undang Rom berasaskan prinsip bahawa seseorang itu bersalah sehingga dibuktikan tidak bersalah.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Rumah Tuhan politik yang didirikan mulai 11 September 2001 hingga undang-undang hari Minggu juga digambarkan oleh pembentukan patung binatang itu. Waktu nubuatan tidak lagi berlaku, sehingga empat puluh enam tahun ketika tanduk Protestanisme mendirikan rumah Tuhan rohani itu melambangkan suatu masa, bukan suatu titik waktu, ketika tanduk Republikanisme menegakkan rumah Tuhan religius-politiknya.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Lijustifikeisɔn tri praimari we ium mek wi aplai di siem sikwens a tri wemak dem a di siksti-faiv yiaz we Isaiah seven ripriziént a; fos, di ruul a fos menchan; 742 BC, 723 BC an 677 BC, so naintiin yia folo bai forti-siks yia. It did opazit inna Milarait histri; 1798, 1844 an 1863, so forti-siks yia folo bai naintiin yia.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
ការពន្យល់ទីពីរគឺជាភាពបន្តនៃសារអំពីតួនាទី និងកិច្ចការរបស់អេលីយ៉ា។ អេលីយ៉ាបានមកដល់នៅពេលវេលាចុងបញ្ចប់ក្នុងឆ្នាំ 1798 នៅពេលដែលសៀវភៅដានីយ៉ែលត្រូវបានបើកបង្ហាញ (Daniel 8:14) ហើយបន្ទាប់មកបានមកដល់ការប្រកួតនៅភ្នំកាម៉ែលចាប់ពីឆ្នាំ 1840 ដល់ 1844 ហើយបន្ទាប់មកគាត់ត្រូវបានបិទត្រាជាមួយនឹងទេវវិជ្ជានៃទំនៀមទម្លាប់ និងប្រពៃណីនៅឆ្នាំ 1863។ អេលីយ៉ាបានមកដល់ម្តងទៀតនៅពេលវេលាចុងបញ្ចប់ក្នុងឆ្នាំ 1989 នៅពេលដែលសៀវភៅដានីយ៉ែលត្រូវបានបើកបង្ហាញ។ តាមន័យព្យាករណ៍ គាត់បានធ្វើដំណើរទៅកាន់ថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ជាកន្លែងដែលការប្រកួតនៃភ្នំកាម៉ែលចាប់ផ្តើម ហើយនឹងបញ្ចប់ត្រឹមច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗ។ ភាពបន្តនៃតួនាទី និងកិច្ចការរបស់អេលីយ៉ាគាំទ្រលំដាប់នៃសញ្ញាសម្គាល់តាមផ្លូវដែលត្រូវបានកំណត់អត្តសញ្ញាណនៅក្នុងអេសាយ ជំពូក 7។
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Konteks bagi dua tanduk binatang dari bumi itu menunjukkan bahawa kedua-dua tanduk beralih daripada dua kuasa kepada satu, satu pada permulaan dan satu pada pengakhiran kerajaan keenam dalam nubuatan Alkitab. Apabila dua tongkat sama ada pada permulaan atau pada pengakhiran dihimpunkan dan dipersatukan sebagai satu bangsa, hal itu melambangkan pembinaan sama ada sebuah bait suci rohani pada permulaan ataupun sebuah bait suci rohani keagamaan-politik pada akhir. Bait suci palsu itu ialah suatu imej kepada bait suci kepausan, tempat paus duduk di dalam bait Allah sambil mengisytiharkan dirinya sebagai Tuhan.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Apabila Amerika Syarikat berkata-kata seperti seekor naga pada masa undang-undang hari Ahad, negara itu akan menggenapi gambaran itu sendiri, kerana ia akan telah membina sebuah bait suci palsu di mana gereja dan negara digabungkan menjadi satu tongkat, dan gereja akan menguasai hubungan tersebut.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Dalam Yesaya tujuh, nabi Yesaya membawa anaknya untuk menyampaikan pesan kepada raja Ahas di saluran kolam atas, di padang tukang penatu.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Tuhan lalu berfirman kepada Yesaya, “Pergilah sekarang menemui Ahas, engkau dan Syear-Yasyub, anakmu, di ujung saluran kolam atas, di jalan raya menuju padang tukang penatu.” Yesaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Lefoko “shearjashub” le raya gore “masalela a tla boa.” Masalela a mokgatšho wa mathomo wa ba-Millerite a boile mokgatšhong wa Future for America ka 1989. Jesaya le morwa wa gagwe ba emela mathomo le bofelo, ka kamano ya bona bjalo ka tatago le morwa. Ba fetisa moya wa Eliya wo o bego o swanetše go bušetša dipelo tša botatago bana, le dipelo tša bana go botatago bona. Jesaya o be a tsebatša molaetša wa Eliya go kgoši e kgopo Ahase. Gare ga ditiro tše dingwe tša gagwe tše kgopo, Ahase o tsebja ka go tswalela ditirelo tša sekgethwa le ka go aga khopi ya tempele ya Baasiria legatong la yona.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
အာဟတ်သည် နန်းတက်သောအခါ အသက်နှစ်ဆယ်ရှိ၍၊ ယေရုရှလင်မြို့၌ တစ်ဆယ့်ခြောက်နှစ် စိုးစံလေ၏။ ထိုသူသည် မိမိဘုရားသခင် ထာဝရဘုရား၏ မျက်မှောက်တော်၌ မှန်ကန်သောအမှုကို မပြုဘဲ၊ မိမိဘိုးဘေး ဒါဝိဒ်ကဲ့သို့ မဟုတ်။ သို့ရာတွင် ဣသရေလရှင်ဘုရင်တို့၏ လမ်းစဉ်ကို လိုက်လျှောက်၍၊ ထာဝရဘုရားသည် ဣသရေလအမျိုးသားတို့၏ ရှေ့မှ နှင်ထုတ်တော်မူခဲ့သော လူမျိုးတပါးတို့၏ စက်ဆုပ်ရွံရှာဖွယ်အကျင့်များအတိုင်း မိမိသားကို မီးထဲသို့ ဖြတ်သန်းစေ하였다။ ထို့ပြင် မြင့်သောအရပ်တို့၌လည်းကောင်း၊ တောင်ကုန်းများပေါ်၌လည်းကောင်း၊ စိမ်းလန်းသောသစ်ပင်တိုင်းအောက်၌လည်းကောင်း ယဇ်ပူဇော်၍ နံ့သာပေါင်းကို မီးရှို့လေ၏။ ထိုနောက် ဆီးရီးယားရှင်ဘုရင် ရေဇင်နှင့် ဣသရေလရှင်ဘုရင် ရေမာလျာ၏သား ပေကာတို့သည် စစ်တိုက်ရန် ယေရုရှလင်မြို့သို့ တက်လာကြ၍၊ အာဟတ်ကို ဝိုင်းထားကြသော်လည်း မနိုင်ကြ။ ထိုအချိန်၌ ဆီးရီးယားရှင်ဘုရင် ရေဇင်သည် ဧလတ်မြို့ကို ဆီးရီးယားအတွက် ပြန်လည်သိမ်းယူ၍ ယုဒလူတို့ကို ဧလတ်မှ နှင်ထုတ်လေ၏။ ထို့နောက် ဆီးရီးယားလူတို့သည် ဧလတ်သို့ ဝင်လာကာ ယနေ့တိုင်အောင် ထိုအရပ်၌ နေထိုင်ကြလေ၏။ သို့ဖြစ်၍ အာဟတ်သည် အာရှုရရှင်ဘုရင် တိဂလတ်ပိလေဆာထံသို့ သံတမန်များကို စေလွှတ်၍၊ “ကျွန်ုပ်သည် ကိုယ်တော်၏ ကျွန်တော်ဖြစ်ပါ၏၊ ကိုယ်တော်၏ သားလည်းဖြစ်ပါ၏။ ကျွန်ုပ်အပေါ် ထကြွလာသော ဆီးရီးယားရှင်ဘုရင်၏ လက်မှလည်းကောင်း၊ ဣသရေလရှင်ဘုရင်၏ လက်မှလည်းကောင်း ကျွန်ုပ်ကို လာရောက်ကယ်တင်ပါ” ဟု ဆိုလေ၏။ ထို့ပြင် အာဟတ်သည် ထာဝရဘုရား၏ အိမ်တော်၌ တွေ့ရသော ငွေနှင့် ရွှေတို့ကိုလည်းကောင်း၊ နန်းတော်ဘဏ္ဍာတိုက်၌ ရှိသော ဘဏ္ဍာတို့ကိုလည်းကောင်း ယူ၍ အာရှုရရှင်ဘုရင်ထံ လက်ဆောင်အဖြစ် ပို့လေ၏။ အာရှုရရှင်ဘုရင်သည်လည်း သူ၏စကားကို နားထောင်လေ၏။ အကြောင်းမှာ အာရှုရရှင်ဘုရင်သည် ဒမာစကတ်မြို့ကို တိုက်ခိုက်ရန် တက်သွား၍၊ ထိုမြို့ကို သိမ်းယူကာ ထိုမြို့သားတို့ကို ကိရ်မြို့သို့ အကျဉ်းသားအဖြစ် ပြောင်းရွှေ့စေပြီး၊ ရေဇင်ကို သတ်လေ၏။ ထိုနောက် အာဟတ်ရှင်ဘုရင်သည် အာရှုရရှင်ဘုရင် တိဂလတ်ပိလေဆာကို တွေ့ဆုံရန် ဒမာစကတ်မြို့သို့ သွား၍၊ ဒမာစကတ်၌ရှိသော ယဇ်ပလ္လင်တစ်ခုကို မြင်လေ၏။ အာဟတ်ရှင်ဘုရင်သည် ထိုယဇ်ပလ္လင်၏ ပုံသဏ္ဌာန်၊ ဒီဇိုင်းနှင့် လက်ရာအလုံးစုံအတိုင်း အသေးစိတ်ဖော်ပြချက်ကို ယဇ်ပုရောဟိတ် ဥရိယထံသို့ ပို့လေ၏။ ယဇ်ပုရောဟိတ် ဥရိယသည်လည်း အာဟတ်ရှင်ဘုရင်က ဒမာစကတ်မှ ပို့လိုက်သမျှအတိုင်း ယဇ်ပလ္လင်ကို ဆောက်လုပ်လေ၏။ ထို့ကြောင့် ယဇ်ပုရောဟိတ် ဥရိယသည် အာဟတ်ရှင်ဘုရင် ဒမာစကတ်မှ ပြန်မလာမီကတည်းက ပြုလုပ်ပြီးစီးစေ하였다။ ရှင်ဘုရင်သည် ဒမာစကတ်မှ ပြန်ရောက်သောအခါ ယဇ်ပလ္လင်ကို မြင်၍ ထိုယဇ်ပလ္လင်နားသို့ ချဉ်းကပ်ကာ ထိုပလ္လင်ပေါ်၌ ပူဇော်လေ၏။ ထိုနောက် မီးရှို့ရာယဇ်နှင့် ဘောဇဉ်ပူဇော်သက္ကာကို မီးရှို့၍၊ သောက်ရာပူဇော်သက္ကာကို လောင်းလျက်၊ မိတ်သဟာယယဇ်တို့၏ အသွေးကို ယဇ်ပလ္လင်ပေါ်၌ ဖြန်းလေ၏။ ထို့ပြင် ထာဝရဘုရား၏ ရှေ့တော်၌ရှိသော ကြေးဝါယဇ်ပလ္လင်ကိုလည်း အိမ်တော်၏ မျက်နှာစာမှ၊ ယဇ်ပလ္လင်နှင့် ထာဝရဘုရား၏ အိမ်တော်အကြားမှ ယူ၍ ယဇ်ပလ္လင်၏ မြောက်ဘက်၌ ထားလေ၏။ အာဟတ်ရှင်ဘုရင်သည် ယဇ်ပုရောဟိတ် ဥရိယအား အမိန့်ပေး၍၊ “နံနက်မီးရှို့ရာယဇ်နှင့် ညနေပိုင်း ဘောဇဉ်ပူဇော်သက္ကာကိုလည်းကောင်း၊ ရှင်ဘုရင်၏ မီးရှို့ရာယဇ်နှင့် သူ၏ ဘောဇဉ်ပူဇော်သက္ကာကိုလည်းကောင်း၊ ပြည်သားအပေါင်းတို့၏ မီးရှို့ရာယဇ်၊ သူတို့၏ ဘောဇဉ်ပူဇော်သက္ကာနှင့် သောက်ရာပူဇော်သက္ကာတို့ကိုလည်းကောင်း ယဇ်ပလ္လင်ကြီးပေါ်၌ မီးရှို့ရမည်။ မီးရှို့ရာယဇ်၏ အသွေးအလုံးစုံနှင့် ယဇ်၏ အသွေးအလုံးစုံကိုလည်း ထိုပလ္လင်ပေါ်၌ ဖြန်းရမည်။ ကြေးဝါယဇ်ပလ္လင်မူကား ကျွန်ုပ် စုံစမ်းမေးမြန်းရာအတွက် ဖြစ်စေမည်” ဟု ဆိုလေ၏။ ယဇ်ပုရောဟိတ် ဥရိယသည်လည်း အာဟတ်ရှင်ဘုရင် အမိန့်ပေးသမျှအတိုင်း ပြုလေ၏။ ထို့ပြင် အာဟတ်ရှင်ဘုရင်သည် အောက်ခံရထားများ၏ အနားသတ်များကို ဖြတ်ပယ်၍၊ ၎င်းတို့အပေါ်မှ ရေကန်ငယ်များကို ဖယ်ရှားလေ၏။ ထို့ပြင် အောက်၌ ရှိသော ကြေးဝါနွားများပေါ်မှ ပင်လယ်အိုးကြီးကို ချ၍၊ ကျောက်ခင်းပေါ်၌ တင်ထားလေ၏။ ထို့အပြင် အိမ်တော်အတွင်း၌ တည်ဆောက်ထားသော ဥပုသ်နေ့ဆိုင်ရာ အမိုးကာနေရာနှင့် အပြင်ဘက်၌ရှိသော ရှင်ဘုရင်၏ ဝင်ပေါက်တို့ကိုလည်း အာရှုရရှင်ဘုရင်ကြောင့် ထာဝရဘုရား၏ အိမ်တော်မှ ပြောင်းလဲစေ하였다။ ၂ ဓမ္မရာဇဝင် ၁၆:၂–၁၈။
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Raja Asyur melambangkan raja utara, yang merupakan simbol kepausan. Raja Ahas yang fasik ialah pemimpin harfiah Yehuda, negeri mulia yang harfiah. Ketika Yesaya dan anaknya bertemu dengannya di saluran kolam atas dekat padang tukang penatu, dengan pekabaran bahawa suatu baki akan kembali, raja yang fasik itu sedang berada dalam krisis perang saudara antara utara dan selatan. Dalam krisis itu, dia menolak pekabaran yang ditawarkan Tuhan melalui nabi Yesaya, lalu mencari perlindungan daripada raja utara yang harfiah.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Indawo ekuyo ku-Isaya isahluko sesikhombisa iveza umholi wezwe elikhazimulayo ngokomoya ofinyelela ebupapini efuna umfelandawonye ngesikhathi sempi yombango, esikhundleni sokufinyelela kuNkulunkulu. Ukuhlubuka kuka-Ahazi kuNkulunkulu kufanekiswa ngokuvakashela kwakhe inkosi yasenyakatho nokwenza iphethini lethempeli likankulunkulu wenkosi yasenyakatho, bese ethumela leyo phethini yethempeli kumpristi omkhulu eJerusalema, owabe esakha okufana nalo, okuyithempeli lomgunyathi, emagcekeni angcwele endlu engcwele kaNkulunkulu. Inkosi embi u-Ahazi imele umbuso, kanti ukubambisana kompristi omkhulu kumelela ukuhlanganiswa kwebandla nombuso.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Go fetošwa ga kgonthe go emela bohlabaedi bja moetapele wa naga ya letago ya moya yo a boeleditšago tirelo ya borapedi ya bopapa (kgoši ya leboa) gomme a tswalela borapedi bja nnete bja sekgethwa sa Modimo. Go fetošwa ga Ahase go emela boetapele bja United States, bjo bo agago tempele ya bofora nageng ya letago, yeo e lego kopi ya tempele ya kgoši ya leboa.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
បរិបទព្យាករណ៍នៃអេសាយជំពូក ៧ តំណាងឲ្យរយៈពេលចាប់ផ្តើមហុកសិបប្រាំឆ្នាំនៃសត្វពីផែនដី ហើយកាន់តែដោយផ្ទាល់ គឺតំណាងឲ្យរយៈពេលបញ្ចប់របស់សត្វពីផែនដី។ មានពន្លឺជាច្រើនអាចប្រមូលបានពីបរិបទព្យាករណ៍នៃអេសាយជំពូក ៧ ប៉ុន្តែនៅចំណុចនេះ យើងគ្រាន់តែកំពុងប្រើគោលការណ៍ថា ព្រះគ្រីស្ទបង្ហាញចុងបញ្ចប់នៃអ្វីមួយ ដោយប្រើការចាប់ផ្តើមនៃអ្វីមួយ។ នៅទីនេះ យើងកំពុងអនុវត្តន៍ការបកស្រាយនេះ មិនមែនដើម្បីជីកចូលយ៉ាងជ្រៅទៅក្នុងផលប៉ះពាល់នានានៃបរិបទប្រវត្តិសាស្ត្រនៃអេសាយជំពូក ៧ ទេ។ យើងកំពុងកំណត់សម្គាល់ថា នៅពេលស្នែងនៃសាធារណរដ្ឋនិយមក្បត់សាសនា រួមជាមួយស្នែងនៃប្រូតេស្តង់និយមក្បត់សាសនា នោះវាគឺជាតំណាងនៃការស្ថាបនាព្រះវិហារក្លែងក្លាយមួយ។
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Go emisoa ga tempele ya maitirelo, e e bopilweng go ya ka tempeleng ya kgosi ya bokone, e emela hisetori ya fa setshwantsho sa sebatana se bopiwa, mme ke teko e kgolo mo bathong ba Modimo, e ka yone bokamoso jwa bone jo bo sa khutleng bo tla swediwang ka yona.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Tuhan telah menunjukkan kepadaku dengan jelas bahwa patung binatang itu akan dibentuk sebelum masa percobaan berakhir; karena hal itu akan menjadi ujian besar bagi umat Allah, yang olehnya nasib kekal mereka akan ditentukan.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Ini ialah ujian yang harus dihadapi oleh umat Tuhan sebelum mereka dimeteraikan. Semua yang membuktikan kesetiaan mereka kepada Tuhan dengan memelihara hukum-Nya, dan menolak untuk menerima sabat yang palsu, akan berdiri di bawah panji Tuhan Allah Yahweh, dan akan menerima meterai Allah yang hidup. Mereka yang melepaskan kebenaran yang berasal dari sorga dan menerima sabat hari Minggu, akan menerima tanda binatang itu.” The Seventh-day Adventist Bible Commentary, jilid 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
வெளிப்படுத்தின்படி லவோதிக்கேயர் என்னும் “தேவனுடைய ஜனங்கள்” ஆன ஏழாம் நாள் அட்வெந்திஸ்தர்களுக்கு, கிருபைக்காலம் முடிவதற்கு முன்பு நடைபெறும் ஒரு “மகத்தான சோதனை” உண்டு. அது அவர்கள் “முத்திரையிடப்படுவதற்கு முன்பு” கடந்து செல்ல வேண்டிய “அந்தச் சோதனை” ஆகும். தேவனுடைய முத்திரையும் கிருபைக்கால முடிவும் ஞாயிறு சட்டத்தின் வேளையில் நிகழ்கின்றன. மிருகத்தின் உருவம் உருவாகுதல், ஞாயிறு சட்டத்திற்குக் கொண்டுசெல்லும் மற்றும் அதில் உச்சிக்குச் சேரும் ஒரு காலப்பகுதியில் நடைபெறுகிறது. மிருகத்தின் உருவமும் அதன் உருவாக்கமும் நமது நித்திய விதியைத் தீர்மானிக்கும் ஒரு சத்தியமாகும். அந்த உருவத்தின் அமைப்பு, இரண்டு கோல்களை ஒன்றிணைத்து ஒரு ஜாதியாக ஆக்குதல் என்று விளக்கப்படுள்ளது. அந்த இரண்டு கோல்கள் ஐக்கிய அமெரிக்காவின் வரலாற்றின் தொடக்கத்தில் ஒருமுறை இணைக்கப்பட்டன; பின்னர் அதன் முடிவிலும் மீண்டும் இணைக்கப்படுகின்றன. தொடக்கத்தில் இரண்டு கோல்கள் ஒன்றிணைக்கப்பட்டு புராட்டஸ்டண்ட் கொம்பு நிறுவப்பட்டது; முடிவில் இரண்டு கோல்கள் ஒன்றிணைக்கப்பட்டு குடியரசுக் கொம்பு நிறுவப்படுகிறது.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
A ka bynta ba nyngkong jong ka histori naduh u 1798 haduh u 1844, la seng ïa ka templ jong ka reng shingba la khot ka Protestant. Hadien khadkhyndai snem, u President Republican uba nyngkong eh jong ka reng Republican u la kren kum u khun langbrot, bad ha kata u la sdang ïa ka rukom ban pyllait ïa ki mraw, hynrei ka la shim noh ïa ka jingim jong u. U Khun Langbrot U Blei u la ïap ha ka diengphna ban pyllait ïa u bynriew na ka jinglong mraw jong ka pop, hynrei ka la shim noh ïa ka jingim jong U. Ka diengphna ka long ka Hukum Jingpyllait Mraw. Ha kata ka histori ha kaba ka reng Republican ka dang pyllait ïa ki mraw, ka reng Protestant ka la kyntait ïa ka jingïathuhlypa shaphang ka jinglong mraw. Ha ka histori jong ka hukum sngi U Blei, haba ka reng Republican ka dang seng biang ïa ka jinglong mraw mynsiem, ka reng Protestant kan sa pynbna ïa ka khubor kaba pyllait ïa kiba la shah set bynta.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Presiden terakhir dari tanduk Republik binatang bumi itu akan berbicara seperti seekor naga, dan ketika ia melakukannya, tanduk Protestan yang sejati akan ditinggikan sebagai panji. Hal itu dilambangkan dalam dua tanduk dari Kekaisaran Media-Persia yang harfiah dan rohani. Kekaisaran Media-Persia yang harfiah adalah kerajaan kedua dalam nubuatan Alkitab, dan kerajaan keenam dalam nubuatan Alkitab adalah Kekaisaran Media-Persia yang rohani. Dalam kitab Daniel, domba jantan Media-Persia mempunyai dua tanduk, demikian pula Amerika Serikat, tetapi tanduk yang kedua muncul belakangan.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
A le ka tlhaga matlho, ka bona; mme bona, ga ema phelefu fa pele ga noka, e e neng e na le dinaka di le pedi; mme dinaka tsotlhe di ne di le kwa godimo; fela e nngwe e ne e le kwa godimo go feta e nngwe, mme e e kwa godimo thata ya tlhaga morago. Daniele 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Ka historia ya porofeta ya sebata sa lefatshe le dinaka tsa sona tse pedi, lonaka lwa Boporotesetanta lo ne lwa itsisiwe pele; mme go na le gore lo tlhatloge lo bo lo wetsa tiro, lo ne lwa boela kwa nageng ya sekaka ya bofofu jwa Laodikea. Mo historing fa lonaka lwa Rephabolikane lo bua jaaka kgogela, mme lo fetisa molao wa Tshipi o o tla tlang ka bonako, lonaka lwa nnete lwa Boporotesetanta lo tla feleletsa lo tsholediwa jaaka folaga. Ke Balatela-Melao ba Letsatsi la Bosupa ba Laodikea fela ba ba lemogang teko e e emelwang ke go bopiwa ga setshwantsho sa sebata ba ba tla amogelang sekano sa Modimo fa nako ya tsheko e tswalwa. Molaetsa o o supang tsamaiso eno ya teko jaanong o a senolwa go tswa mo dikubung bakeng sa botlhe ba ba eletsang go solegelwa molemo ke one.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Maka datanglah Elia kepada seluruh bangsa itu, lalu berkata, “Berapa lama lagi kamu akan pincang di antara dua pendirian? Jika TUHAN itu Allah, ikutilah Dia; tetapi jika Baal, ikutilah dia.” Namun bangsa itu tidak menjawab sepatah kata pun kepadanya. 1 Raja-raja 18:21.